By Saul Smilansky
Featuring ten assorted and unique ethical paradoxes, this innovative paintings of philosophical ethics makes a concentrated, concrete case for the centrality of paradoxes inside morality.
* Explores what those paradoxes can train us approximately morality and the human situation
* Considers a huge diversity of topics, from popular subject matters to hardly posed questions, between them "Fortunate Misfortune", "Beneficial Retirement" and "Preferring to not were Born"
* Asks even if the life of ethical paradox is an effective or a nasty factor
* provides analytic ethical philosophy in a provocative, attractive and unique method; posing new questions, featuring attainable recommendations, and not easy the reader to combat with the paradoxes themselves
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Additional resources for 10 Moral Paradoxes
Requests by blackmailers to be paid in unacceptable “currency” (for example, that the person being blackmailed perform an immoral or illegal act) also lie outside of blackmail in the sense that concerns us. ” We want to think about the pure case. Finally, the narrow notion of blackmail that we are considering is not limited to threatening with information (as in Q’s blackmailing Z). If, for example, you asked all shops of a certain kind to pay you a monthly sum for not carrying out the credible threat of opening a competing shop nearby, thereby running them out of business, problems may arise that fall within our area of concern (see Smilansky 1995a).
Yes, they were nearly crushed by cruel forces of nature or society – but as a result became successful agents and unusually capable masters of their own destiny. We do not have to follow Dostoevsky or Nietzsche in speaking about the ennobling features of suffering, to see that Abigail and Abraham have beneﬁted. Their lives have become better. The pendulum of arguments and intuitions goes back and forth. It seems that one wants to insist both that such people have been, and that they have not been, unfortunate.
We have to live with this absurdity. In the light of this absurdity and of its importance, an “existential paradox” emerges. This situation, in turn, yields an absurd “overpunishment” that serves no one (in the second paradox). Finally, what does all this imply about the possibility of having an effective and just system of punishment? We cannot reach deﬁnite conclusions, because in order to do so further questions need to be addressed, primarily questions that deal with the justiﬁcation and nature of desert that go beyond mitigation.